DR.  SHARP'S 

DEDICATION    SERMON, 

AT    THE   OPENING    OF    THE 

NEW-BEDFORD  MEETING-HOUSE, 
OCT.    22,    1829. 


LINCOLN    AND   EDMAND8. 


',;,»y 


REFLECTIONS  AGAINST  THE  BAPTISTS  REFUTED. 


SERMON, 


DELIVERED    AT    THE 


DEDICATION  OF  THE  BAPTIST   MEETING-HOUSE 


NEW-BEDFORD,    OCT.    22,    1829. 


BY   DANIEL    SHARP, 

PASTOR    OF    THE    CHARLES-ST.    BAPTIST    CHURCH,    BOSTON. 


PUBLISHED    BY    BEQUEST. 


Third  Edition. 


Boston: 

PBINTED    BY   LINCOLN    &/    EDMANDS,    WASHINGTON-STREET. 


Digitized  by  the  Internet  Archive 

in  2011  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/reflectionsagainOOsh 


SERMON. 


ACTS  xxviii.  22. 

BUT  WE  DESIRE  TO  HEAR  OF  THEE,  WHAT  THOU  THINKEST  '. 
FOR  AS  CONCERNING  THIS  SECT,  WE  KNOW  THAT  EVERY 
WHERE    IT    IS    SPOKEN    AGAINST. 

NO  wise  man  thinks  it  necessary  to  refute  every 
insinuation  which  may  be  made  to  his  disadvantage. 
Conscious  of  the   rectitude  of  his   motives,   and  of 
the  habitual  correctness  of  his  deportment,  he  will 
trust  to  the   impression  which   his  conduct  leaves 
on  the  community,  in  preference  to  personal  expla- 
nations.    Nor  will  he,  pursuing  a  course  which  his 
conscience  dictates  to  be  right,  be  diverted  from  it 
by  unkind  remarks.      If,  indeed,  some  grave  and 
weighty  charges  should  be  alleged,  which  may  de- 
stroy his  good  name,  or  bring  into  disrepute  princi- 
ples which  are  dear  to  him,  then  he  will  consider 
himself  called  upon  to  defend  his  reputation,  and  to 
show  that  his  sentiments  have  been  unjustly   as- 
sailed. 

We  see  in  the  case  of  an  individual  the  wisdom  of 
such  a  procedure :  And  we  believe  its  adoption 
by  a  church,  or  a  denomination  of  Christians,  is 
equally  proper.     It  is  generally  best  to  be  heedless 


4 

of  indefinite  censures;  and  to  show  by  pureness,  by 
knowledge,  by  Christian  charity,  and  by  faith  un- 
feigned, that  our  good  is  evil  spoken  of,  and  that  the 
reproaches  which  are  cast  upon  us  are  undeserved. 
Should  it  appear,  however,  that  by  misconception 
or  misrepresentation  our  doctrines  and  practice  are 
likely  to  be  neglected,  or  treated  with  contempt, 
then  we  owe  it  not  only  to  our  blessed  Master,  but 
to  ourselves,  to  exhibit  our  views  of  them  clearly 
and  explicitly,  that  if  others  will  traduce  either  them 
or  us,  they  may  be  left  without  excuse.  But  in  do- 
ing this,  we  should  avoid  all  bitterness  and  invective. 
We  should  "  speak  forth  the  words  of  truth  and  so- 
berness, and  in  a  spirit  of  meekness,  and  by  manifes- 
tation of  the  truth,  commend  ourselves  to  every 
man's  conscience  in  the  sight  of  God." 

We  have  regretted  extremely,  that  very  mistaken 
opinions  have  prevailed,  and  that  very  incorrect  state- 
ments have  frequently  been  made,  concerning  the 
sentiments  which  distinguish  us  as  a  Denomination. 
We  have  been  accused  of  attaching  an  unreasonable 
importance  to  the  ordinance  of  baptism,  and  of  in- 
flicting a  great  injury  on  our  children  by  withholding 
from  them  a  rite  which  would  introduce  them  to  a 
participation  of  covenant  blessings,  and  render  more 
certain  their  receiving  that  religious  instruction, 
which  would  make  them  wise  unto  salvation. 

It  is  probable  that  many  have  given  currency  to 
these  accusations  without  due  consideration.  They 
have  relied  too  implicitly  on  the  representations  of 
others,  without  making  suitable  inquiries  for  them- 
selves.    Perhaps  many,  without  being  conscious  of 


it,  have  been  influenced  by  the  prejudices  of  early 
education,  and  have  too  readily  taken  for  granted, 
that  all  the  unfavourable  reports  they  have  heard  of 
us  were  true.  So  strong  have  been  their  antipa- 
thies, that  they  have  been  unwilling  to  listen  to  an 
impartial  and  full  disclosure  of  our  views  :  And  a 
few,  it  is  to  be  feared,  in  their  opposition,  have  been 
actuated  by  less  worthy  considerations. 

If  incorrect  impressions  of  our  denominational 
views  involved  no  other  consequences  than  what 
might  be  deemed  personal,  namely,  some  reflection 
on  our  ignorance,  credulity,  or  bigotry,  we  might  go 
on,  unmindful  of  the  censure,  having  the  testimony 
of  a  good  conscience  in  the  sight  of  God  ;  but  so 
far  as  these  impressions  cause  any  to  slight  an  insti- 
tution appointed  by  the  Saviour,  a  regard  for  his  au- 
thority should  induce  us  to  remove  them,  if  possible, 
by  a  candid  exposition  of  our  sentiments. 

The  Dedication  of  this  neat  and  commodious 
House  to  the  public  worship  of  Almighty  God,  seems 
to  be  a  suitable  occasion  for  the  discharge  of  a  duty, 
which  we  think  we  owe  to  ourselves  and  to  the 
cause  of  truth.  I  trust,  my  friends,  that  you  feel  the 
same  magnanimity  which  the  "  chief  of  the  Jews" 
displayed,  when  Paul  requested  permission  to  explain 
to  them  the  principles  for  which  he  was  bound 
with  a  chain.  They  replied  with  a  spirit  worthy  of 
Rome  in  its  best  days  :  "  We  desire  to  hear  of  thee 
what  thou  thinkest :  for  as  concernins;  this  sect 
we  know  that  every  where  it  is  spoken  against." 
Be  assured,  my  hearers,  that  it  is  not  my  intention 
to  use  the  language  of  recrimination.     In  reviewing 


the  charges  which  have  been  brought  against  the 
denomination,  it  will  not  be  for  the  purpose  of  excit- 
ing unpleasant  feelings  in  any  one,  but  simply  to 
show  that  they  have  no  just  foundation. 

With  this  explanation  of  my  feelings  and  motives, 
I  shall  now  proceed  to  consider  some  of  the  allega- 
tions which  have  been  made,  concerning  our  views 
in  relation  to  baptism. 

I.  Our  restriction  of  this  ordinance  to  believers 
only,  has  been  represented  as  fraught  with  danger  to 
the  salvation  of  our  children.  Plausible  attempts 
have  been  made  to  sustain  this  charge  by  referring  to 
two  causes. 

It  has  been  said,  that  parents  who  do  not  ded- 
icate their  children  to  God  in  baptism,  are  not  so 
deeply  impressed  with  a  sense  of  their  obligation  to 
bring  them  up  in  the  nurture  and  admonition  of  the 
Lord ;  and  that  unbaptized  children  are  left  to  the 
uncovenanted  mercy  of  God.  These,  my  friends,  are 
statements  of  serious  import,  and  demand  our  special 
attention.  If  they  are  true,  it  behooves  us  immediate- 
ly to  abandon  our  present  limited  practice,  to  extend 
the  rite  to  objects  that  are  so  dear  to  our  hearts,  and 
to  imitate  our  brethren  who  have  acted  more  piously 
and  kindly  towards  their  offspring. 

But  in  reply  to  what  has  so  often  been  reiterated 
against  us,  we  must  remark  that  we  do  not  admit  its 
truth.  In  confining  the  rite  of  baptism  to  believers, 
we  do  not  feel,  on  that  account,  the  less  obligated  to 
promote  the  present  and  eternal  welfare  of  our 
children.  Nor  can  we  conceive  how  we  possibly 
should,  unless  we  believed  that  this  ordinance,  when 


administered  to  infants,  first  calls  into  exercise  pa- 
rental affections,  and  constitutes  the  basis  of  paren- 
tal obligation.  Neither  of  which  opinions  can  by  us 
for  a  moment  be  admitted. 

The  hour  which  brings  a  child  into  existence, 
brings  with  it  parental  love.  The  associations  which 
its  entrance  into  being  awakens,  call  forth  a  mother's 
tenderness,  and  a  father's  care.  Its  tears  of  help- 
lessness, and  its  smiles  of  innocence,  do  but  strength- 
en the  new  impulse,  which  its  first  appearance  pow- 
erfully excited  in  the  breasts  of  its  parents.  Our 
beneficent  Creator  has  not  left  the  welfare  of  our 
children  to  depend  on  an  outward  rite,  but  on  the 
affections  of  our  nature  deeply  seated  in  the  heart. 

We  must  know,  if  we  are  Christians,  that  our 
obligation  to  bring  up  our  children  in  the  fear  of 
God,  cannot  rest  on  any  external  ordinance  whatev- 
er, but  on  the  close  and  endearing  relations  in  which 
we  stand  to  them  and  to  our  Maker.  Our  duty  to 
provide  for  the  wants  of  our  children,  to  pray  for 
them,  to  give  them  religious  instruction,  and  to  re- 
strain them  from  evil,  rests  on  obligations  which  are 
immutable.  It  arises  from  the  nature  and  fitness  of 
things,  and  can  neither  be  diminished  nor  increased 
by  any  formal  or  public  dedication  of  them  to  God. 
We  believe  that  every  parent  should  "  train  up  his 
children  in  the  way  that  they  should  go ;"  but  we 
believe  also  that  this  duty  is  not  founded  on  what 
has  been  denominated  "  the  mere  form  of  a  cere- 
mony," but  on  our  natural  and  moral  relations. 

There  are,  no  doubt,  too  many  instances  of  pro- 
fessors of  religion  among  us,  who  neglect  the  reli- 


8 

gious  interests  of  their  children.  Alas !  my  hearers, 
I  am  afraid,  that  we  who  are  parents  come  far  short 
in  this  duty.  But  what  I  insist  upon  is,  that  it  is 
not  the  withholding  of  baptismal  water  from  our 
children,  which  occasions  our  neglect,  but  the  want 
of  a  more  deep,  enlightened,  and  habitual  spirit  of 
piety. 

But  it  is  said,  that  in  not  bringing  our  children 
to  the  holy  ordinance  of  baptism,  we  leave  them  to 
the  uncovenanted  mercy  of  God. 

If  there  is  such  a  covenant,  and  baptism  is  the 
seal  or  confirmation  of  its  blessings,  then  we  are 
verily  guilty  of  a  great  dereliction  of  duty.  Let  us 
for  a  moment  examine  this  subject.  A  covenant  is 
an  agreement  by  which  a  person  engages  either 
conditionally  or  unconditionally  to  perform  certain 
things,  or  to  bestow  certain  favours.  Before  then 
we  can  claim  a  title  to  certain  and  special  privileges 
by  virtue  of  a  covenant  in  our  favour,  we  must  prove 
that  such  a  covenant  has  been  made,  and  that  its 
provisions  extend  to  us.  When  a  person  dies,  and 
leaves  a  testament  or  covenant,  his  possessions  must 
be  distributed  according  to  the  specifications  contain- 
ed in  that  covenant.  If  no  such  instrument  can  be 
found,  then  the  law  provides  for  the  distribution  of 
his  wealth. 

In  the  case  before  us,  good  men  have  taken  a  fact 
for  granted  of  which  there  is  no  proof.  The  Al- 
mighty has  made  no  covenant  with  the  infants  of 
believers.  We  have  carefully  examined  and  re-exam- 
ined the  sacred  writings,  and  can  find  no  such  docu- 
ment.    After  all  our  search,  and  we  have  not  been 


remiss,  for  we  have  children  in  whose  salvation  we 
feel  as  deep  and  tender  an  interest  as  do  our  breth- 
ren of  other  denominations,  we  can  discover  no  such 
instrument,  much  less  its  specifications  or  conditions. 
Nor  is  there,  so  far  as  we  understand  the  register  of 
heavenly  deeds,  the  least  intimation,  that  baptism  is 
the  seal  or  ratification  of  its  blessings.  If  there  is 
such  a  will  or  covenant  for  the  children  of  Christian 
parents,  we  have  yet  to  learn  that  it  has  ever  been 
produced,  or  set  up,  or  approved,  by  the  Judge. 

But  we  are  told  that  this  covenant  was  originally 
made  with  Abram,  and  ratified  by  the  rite  of  circum- 
cision, that  it  is  still  in  perpetuation,  and  ratified  now 
by  baptism  in  the  place  of  circumcision.  It  is  true, 
that  the  Lord  did  made  a  covenant  with  Abram  and 
his  posterity,  in  which  the  blessings  entailed  are  dis- 
tinctly specified.  He  promised*  that  he  would 
multiply  him  exceedingly;  that  he  should  be  the 
father  of  many  nations  ;  that  his  descendants  should 
be  honourable,  for  kings  should  come  out  of  him ; 
that  they  should  have  the  land  of  Canaan  for  an  ev- 
erlasting possession,  and  that  he  would  be  their  God. 
But  in  this  covenant  there  is  no  promise  of  spiritual 
blessings  to  his  posterity,  except  so  far  as  external 
religious  privileges  may  be  deemed  such.  There  is 
no  engagement  that  his  natural  descendants,  as  such, 
should  be  heirs  of  eternal  life.  We  need  no  other 
evidence  of  this  than  the  fact  that  some  of  his  im- 
mediate posterity  died  in  impenitence  and  guilt,  and 

B 

*  Genesis  xvii.  1 — S. 


10 

that  the  Jews  as  a  nation  were  finally  rejected  for 
their  disobedience.  He  promised  to  the  patriarch 
that  he  would  be  a  God  to  his  seed  after  him  ;  and 
he  was  so,  as  he  was  their  lawgiver  and  protector, 
and  revealed  to  them  his  will,  and  established  among 
them  the  ordinances  of  religion.  But  he  was  not 
their  God  in  such  a  sense  as  necessarily  includes  the 
bestowment  of  divine  pardon  in  this  life,  and  bliss  in 
the  world  to  come.  We  think  the  apostle  has  clear- 
ly established  this  point.  When  urging  on  the  Jews 
the  necessity  of  internal  piety,  or  "the  circumcision 
of  the  heart,"  and  assuring  them  that  without  this 
the  outward  circumcision  would  be  of  no  avail,  he 
meets  the  objections  which  he  knew  would  be  made. 
Rom.  iii.  1,2.  "What  advantage  then,"  he  asks,  "hath 
the  Jew  ?  or  what  profit  is  there  in  circumcision  ? 
Much  every  wray :  chiefly,  because  that  unto  them 
were  committed  the  oracles  of  God."  Here  he  plainly 
states  that  the  chief  blessing  resulting  to  the  Jewish 
nation  from  circumcision  was  their  possessing  the 
oracles  of  truth. 

If,  however,  the  Lord  had  actually  made  a  cove- 
nant with  Abram  which  contained  the  promise  of 
spiritual  blessings  to  all  his  posterity,  this  would  sup- 
ply no  evidence  whatever  that  similar  blessings  are 
promised  to  the  children  of  believing  Gentiles,  unless 
it  should  appear  that  there  is  a  special  grant  in  that 
covenant  which  includes  them.  Where  then,  we 
ask,  is  the  covenant  made  to  the  children  of  Chris- 
tians ?  On  what  page  of  inspiration  is  it  to  be 
found  ?  What  are  the  blessings  which  it  promises  ? 
Are  they  conditional  or  unconditional  ?   And  are  the 


11 

supposed  blessings  realized  ?  How  does  it  happen 
that  a  majority  of  those  who  are  said  to  be  in  this 
covenant,  and  have  had  the  seal  of  baptism  impressed 
upon  them,  are  among  the  children  of  disobedience  ? 
What  has  this  covenant  done  for  them,  more  than 
for  those  who  are  represented  as  being  left  to  the 
uncovenanted  mercy  of  God  ? 

There  is,  my  hearers,  no  such  covenant.  It  is  one 
of  those  fictions  of  theology,  appertaining  to  a  darker 
age,  which  are  fast  passing  away.  And  we  rejoice 
that  some  of  the  most  learned  and  pious  of  our  Pedo- 
baptist  brethren  have  candour  to  acknowledge  in 
their  intercourse  with  us,  that  the  covenant  made 
with  Abram,  and  the  rite  of  circumcision,  have  no 
bearing  on  infant  baptism,  and  that  the  latter  ordi- 
nance has  not  been  instituted  in  place  of  the  former. 

"  There  is,"  says  Dr.  Emmons,  "  no  evidence  in 
the  New-Testament,  that  believers  are  now  in  the 
covenant  of  circumcision  ;  but  clear  evidence  to  the 
contrary.  For  they  are  neither  under  obligation  to 
perform  the  duties  of  that  covenant,  nor  entitled  to 
any  of  its  peculiar  blessings.  The  bond  of  that  cov- 
enant does  not  lie  upon  them  ;  for  they  are  not  re- 
quired to  circumcise  either  themselves  or  their  fami- 
lies. And  it  is  equally  evident,  that  they  are  not 
entitled  to  any  of  the  peculiar  blessings  of  that  cove- 
nant. In  that  covenant,  God  promised  to  give 
Abraham  a  numerous  posterity  ;  but  he  makes  no 
such  promise  to  believers  under  the  gospel.  In  that 
covenant,  God  promised  that  Abraham's  seed  should 
possess  the  land  of  Canaan ;  but  he  makes  no  such 
promise  to  believers  under  the  gospel.     In  that  cov- 


12 

enant,  God  promised,  that  Abraham's  seed  should 
enjoy  great  temporal  prosperity ;  but  he  makes  no 
such  promise  to  believers  under  the  gospel.  In  that 
covenant,  God  promised,  that  the  Messiah  should 
descend  from  his  family ;  but  that  promise  was  fully 
accomplished  at  the  incarnation  of  Christ." 

Even  those  who  still  imagine  that  they  can  see  a 
striking  resemblance  between  the  sign  of  circumcis- 
ion and  that  of  baptism,  and  who  confidently  assert 
that  great  benefits  accrue  from  the  latter,  are  not 
agreed  as  to  what  they  are.  It  is  the  opinion  of 
some,  that  "  baptized  children  may,  in  a  very  impor- 
tant, though  a  qualified  sense,  be  considered  as  infant 
members  of  the  Christian  church."  Others,  on  the 
baptism  of  a  child,  feel  themselves  authorized  in  say- 
ing, without  any  qualification,  "  We  yield  thee  hearty 
thanks,  most  merciful  Father,  that  it  hath  pleased 
thee  to  regenerate  this  infant  with  thy  Holy  Spirit, 
to  receive  him  for  thine  own  child  by  adoption,  and 
to  incorporate  him  into  thy  holy  church."  Such  is 
their  confidence  in  the  virtue  of  "  the  laver  of  regen- 
eration by  baptism,"  that  they  say,  "  it  is  certain  by 
God's  word,  that  children  which  are  baptized,  dying 
before  they  commit  actual  sin,  are  undoubtedly  sav- 
ed ;"  thus  intimating,  that  the  eternal  happiness  of 
infants  dying  unbaptized,  is  uncertain.  With  the 
Bible  in  our  hands  we  think  it  strange  that  the  ap- 
plication of  water  in  any  form  should  be  viewed  as 
affecting  the  salvation  of  infants.  We  believe  in 
their  glorification  after  death,  not  because  there  is 
any  moral  efficacy  in  baptism,  which  makes  them 
meet  for  heaven,  but  because  God  is  just,  and  good, 


13 

and  merciful,  and  because  there  is  a  plenitude  of 
grace  in  the  Lord  Jesus  Christ. 

But  why  is  there  such  a  diversity  of  opinion,  as  to 
the  blessings  which  God  has  provided  for  the  bap- 
tized children  of  believers  ?  Why  all  this  uncertain- 
ty as  to  the  nature  and  extent  of  the  privileges  to 
which  they  are  entitled  ?  Why  cannot  learned  and 
pious  men,  who  believe  in  the  existence  of  this  cove- 
nant, agree  as  to  the  blessings  it  bequeaths  ?  It 
would  be  considered  strange  in  human  affairs,  if  those 
who  were  interested  in  the  testament  of  a  person 
who  had  left  large  possessions,  should  acknowledge 
that  they  could  not  understand  its  import.  If,  after 
the  most  diligent  and  learned  investigations,  they 
should  form  extremely  different  conclusions,  it  would 
be  fair  to  infer  that  the  testator  did  not  know  the 
meaning  of  language,  or  that  he  intended  to  mock 
their  hopes.  But  no  one  will  thus  dare  to  impeach 
that  infinitely  wise  and  faithful  Being,  who  estab- 
lished the  covenant  of  circumcision  with  Abram  and 
his  posterity.  Why  then,  we  repeat  the  question, 
do  good  men,  who  believe  in  the  existence  of  a  cov- 
enant which,  they  say,  confers  special  favours  on  the 
children  of  Christians,  on  whom  its  seal  has  been 
affixed,  differ  so  widely  in  opinion  as  to  its  charac- 
ter ?  We  answer — Because  there  is  no  such  cove- 
nant, no  such  privileges,  no  such  seal. 

We  feel  it  our  duty  to  say  more.  It  does  appear 
to  us,  that  a  belief  in  the  existence  of  such  a  cove- 
nant is  not  only  unscriptural,  but  injurious  in  its  ten- 
dency. We  think  it  is  calculated  to  quiet  the  con- 
sciences of  young  transgressors.      Should  they  feel 


14 

conscious  that  their  ways  are  displeasing  to  God, 
and  experience  momentary  apprehensions  of  future 
wrath,  may  they  not  cling  to  the  hope,  that  as  their 
parents  placed  them  in  infancy  within  the  limits  of  a 
covenant  of  mercy,  they  will  eventually  be  saved  ? 
We  speak  from  facts  which  have  come  under  our 
own  observation,  when  we  say  that  there  is  danger, 
lest  the  young  should  depend  on  receiving  the  favour 
of  God  from  some  imagined  privileges  of  descent,  in- 
stead of  earnestly  seeking  it  for  themselves.  Many, 
it  is  feared,  instead  of  forsaking  their  sins  and  believ- 
ing in  the  Saviour,  have  trusted  to  what  the  supposed 
covenant  with  its  seal  would  mysteriously  effect  for 
them,  to  the  undoing  of  their  souls.  Religion  is  a 
personal  thing.  Whatever,  therefore,  withdraws  the 
attention  from  the  necessity  of  personal  efforts  in 
seeking  salvation,  by  directing  it  to  the  fancied  priv- 
ileges of  natural  descent,  or  to  what  others  have 
done  for  us  at  an  unconscious  period  of  our  exis- 
tence, is  of  dangerous  tendency.  Such  we  solemnly 
believe  is  the  tendency  of  the  doctrines  which  attri- 
bute "  to  baptism  itself  a  mysterious  inherent  effica- 
cy," and  teach  that  the  children  of  Christians  are  in 
a  "  covenant — spiritual,  gracious,  and  immutable." 

II.  We  have  been  accused  of  believing  that  bap- 
tism is  a  saving  ordinance.  And  as  we  have  reason  to 
fear  that  many  have  given  credit  to  this  accusation,  it 
is  proper  to  say,  that  no  representation  can  be  farther 
from  the  truth.  We  do  believe  that  baptism  was 
instituted  by  the  Saviour,  to  be  observed  by  all  his 
disciples.  We  therefore  submit  to  it  as  an  expres- 
sion of  our  regard  for  his  authority  and  of  our  love 


15 

to  his  name.  But  every  one,  by  acquainting  himself 
with  our  practice,  may  know  that  we  hold  no  such 
sentiment  as  has  been  ascribed  to  us.  Our  churches 
invariably  require  satisfactory  evidence  of  all  candi- 
dates, that  they  are  in  a  state  of  salvation,  before 
they  receive  them  to  this  rite.  Like  the  harbinger 
of  the  Messiah,  they  ask  for  fruits  meet  for  repen- 
tance ;  or  with  the  evangelist  they  say,  if  thou  be- 
lievest  with  all  thine  heart,  thou  mayest  be  baptized 

Besides,  we  do  believe,  that  a  multitude  of  Chris- 
tians, which  no  man  can  number,  who  never  were  bap- 
tized, will  enter  the  kingdom  of  heaven.  We  know 
that  education  and  early  attachments,  the  opinions 
of  respected  friends,  and  the  authority  of  great  names, 
may  either  prevent  persons  from  inquiring  concerning 
this  duty,  or  give  to  their  investigations  a  wrong  direc- 
tion, and  yet  they  may  manifest  such  unaffected  piety, 
and  exhibit  so  much  loveliness  of  character,  that  we 
are  neither  able  nor  willing  to  withhold  our  cordial 
affection  from  them  as  the  disciples  of  Christ.  Nor 
have  we  the  least  doubt  concerning  the  future  glory 
that  awaits  them. 

Nay,  more — we  are  fearful  that  some  who  have 
been  baptized  will  be  found  on  the  left  hand,  in  the 
day  when  God  shall  judge  the  world  in  righteous- 
ness. If,  soon  after  his  baptism,  Simon  Magus  was 
declared  to  be  in  the  gall  of  bitterness,- and  in  the 
bonds  of  iniquity,  we  have  reason  to  fear  that  others 
who  have  put  on  Christ  in  this  ordinance,  may  be  in 
a  condition  equally  awful.  If  any  have  been  influ- 
enced merely  by  secular  motives  in  making  such  a 
profession,  if  they  have  only  attended  to  the  external 


lb 

forms  of  religion  while  they  were  destitute  of  its 
power,  they  will  find  that  the  waters  of  a  flood 
had  no  efficacy  to  cleanse  them  from  their  trans- 
gressions. It  has  never  been  a  part  of  our  creed 
that  baptismal  water  could  possibly  purify  any  one 
from  moral  pollution.  We  have  always  maintained, 
that  if  a  person  went  down  into  the  water  the  slave 
of  sin,  he  would  come  up  out  of  it  in  the  same  mis- 
erable bondage,  except  with  the  increased  guilt  of 
having  added  to  his  other  sins,  that  of  formality  or 
hypocrisy. 

III.  The  charge  has  often  been  made,  that  we  sub- 
stitute baptism  for  personal  piety — so  often,  indeed, 
that  many  really  believe  we  lay  more  stress  on  this 
ordinance,  than  on  a  holy  life.  It  is  said  that  even 
"  gospel  ministers  have  been  actuated  by  such  an 
intense  zeal  in  favour  of  one  particular  form  of  this 
external  rite,  that  they  have  seemed  almost  inclined 
to  make  it  the  sum  of  all  religion."  We  can  only 
say  that  we  know  no  one  to  whom  it  would  not  be 
great  injustice  to  apply  these  remarks.  If  there 
have  been  persons  either  in  public  or  private  stations, 
whose  conduct  has  merited  this  censure,  they  cer- 
tainly have  acted  inconsistently  with  their  baptismal 
engagements. 

We  view  baptism  itself  as  a  public  and  solemn 
declaration,  that  we  are  dead  to  sin,  and  that  we 
are  determined  henceforth  to  live  unto  righteousness. 
"  So  many  of  us  as  were  baptized  into  Jesus  Christ 
were  baptized  into  his  death.  Therefore  we  are 
buried  with  him  by  baptism  into  death  ;  that,  like  as 
Christ  was  raised  from  the  dead  by  the  glory  of  the 


17 

Father,  even  so  we  also  should  walk  in  newness  of 
life."*  We  have  always  avowed,  and  in  our  church 
discipline  have  acted  on  the  principle,  that  no  exter- 
nal rite  ever  can  be  a  substitute  for  a  pious  and  moral 
life.  We  require  of  those  who  unite  with  us,  proof 
of  the  sincerity  of  their  profession,  by  adding  to 
their  "  faith,  virtue  ,■  and  to  virtue,  knowledge  ;  and 
to  knowledge,  temperance  ;  and  to  temperance,  pa- 
tience ;  and  to  patience,  godliness ;  and  to  godli- 
ness, brotherly  kindness ;  and  to  brotherly  kind- 
ness, charity."  For  we  are  persuaded,  "  he  that 
lacketh  these  things  is  blind,  and  cannot  see  afar 
off,  and  hath  forgotten  that  he  was  purged  from  his 
old  sins." 

Where  the  works  of  the  flesh  are  manifested  in  the 
life  of  one  who  has  been  baptized,  and  in  the  exer- 
cise of  Christian  charity  received  into  the  church, 
he  must,  according  to  our  practice  in  the  exercise  of 
Christian  fidelity,  be  excluded.  It  is  a  faithful  say- 
ing, and  these  things  we  would  affirm  constantly, 
that  they  who  have  been  baptized  should  be  careful 
to  maintain  good  works.  We  do  hope,  therefore, 
that  we  shall  not  again  be  unkindly  charged  with 
"  substituting  an  excessive  zeal  for  an  outward  rite, 
in  the  place  of  pure  love  to  Christ,  and  to  the  im- 
mortal souls  of  men." 

IV.    Perhaps  no  censure  of  us  has  been  so  generally 

believed,  or  operated  so  much  to  our  disadvantage, 

as  the  imputation  that  we  are  an  extremely  bigotted 

people.     This  is  a  stigma  from  which  we  would  vin- 

c 

*  Romans  vi.  3,  4. 


18 

dicate  ourselves.  Bigotry  is  a  blind  zeal ,  an  un- 
reasonable attachment  to  certain  opinions  or  prac- 
tices. As  we  do  not  like  the  name,  so  we  pray  that 
we  may  never  exhibit  the  character  of  bigots.  We 
think,  however,  that  an  honest  attachment  to  prin- 
ciples, and  a  conscientious  conformity  to  the  laws  of 
Christ,  are  not  bigotry.  It  seems  to  us  that  a  strict 
observance  of  the  order  of  Christ's  house  is  not  only 
reasonable,  but  perfectly  consistent  with  the  mani- 
festation of  the  kindest  and  most  respectful  feelings 
for  those  with  whom  we  do  not  walk  in  church  fel- 
lowship. 

The  charge  of  bigotry  is  chiefly  founded  on  the 
fact,  that  we  do  not  receive  to  the  Lord's  table, 
Christians  whom  we  consider  unbaptized.  Our  rea- 
sons are  these.  We  believe  that  in  the  days  of  the 
Apostles,  persons  were  invariably  baptized  before 
they  were  admitted  to  the  Christian  church ;  and 
that  this  arrangement  should  still  be  sacredly  observ- 
ed. This  belief  has  led  our  churches  to  require  that 
all  who  participate  with  them  in  the  supper,  shall 
have  been  baptized.  Our  conduct  in  this  case  does 
not  originate  in  prejudice  or  caprice.  We  claim  no 
authority  to  impose  such  a  regulation  ;  but  we  be- 
lieve that  our  Lord  has  imposed  it,  and  that  we  are 
bound  to  carry  his  regulations  into  practice. 

We  trust  then  we  shall  be  credited  when  we 
say,  that  in  not  receiving  our  unbaptized  breth- 
ren at  the  sacramental  board,  we  are  not  influenc- 
ed by  any  unkind  feelings.  For  many  of  them  we 
cherish  sentiments  of  unfeigned  affection  and  respect. 
But  we  love  our  Master  more,  and  we  feel  persuaded 


19 

that  we  should  depart  from  the  established  order  of 
his  church  were  we  to  admit  to  his  table  those  who 
have  not  previously  been  baptized. 

If,  my  friends,  we  err  on  this  point,  we  certainly 
are  not  alone.  With  few  exceptions,  all  Christian 
denominations  practise  on  the  belief  that  baptism  is 
a  prerequisite  to  a  participation  of  the  Lord's  supper. 
They  admit  none  who  have  not  in  their  judgment 
been  baptized.  The  principle  on  which  we  and  all 
other  denominations  act  in  this  instance  is  precisely 
the  same.  We  may  all  be  in  an  error.  But  until 
other  Christian  sects  shall  have  discovered  that  the 
omission  of  baptism  does  not  disqualify  persons  for 
suitably  partaking  the  memorials  of  the  Saviour's 
death,  we  must  say,  that  they  cannot  censure  our 
practice  without  condemning  their  own. 

Besides,  we  are  prepared  to  commune  with  all 
Christians  in  the  noblest  and  most  scriptural  import 
of  that  expression.  It  has  often  been  significantly 
remarked,  "  you  will  not  commune  with  us  now,  but 
we  shall  all  commune  together  in  heaven."  We  re- 
joice in  the  blissful  anticipation.  But  we  are  not 
willing  to  wait  until  that  period.  We  would  enjoy 
here  an  earnest  of  that  sublime  and  celestial  inter- 
course. We  plead  for  a  communion  on  earth,  with 
Christians  of  every  sect,  which  shall  bear  a  resem- 
blance to  that  of  heaven.  We  do  not  suppose  that 
the  communion  of  "the  just  made  perfect,"  consists 
in  partaking  of  the  symbols  of  Christ's  death,  but  in 
high  and  spiritual  intercourse ;  in  mutual  expres- 
sions of  admiration  and  gratitude  while  reviewing 
the  dispensations  of  providence  and  grace  towards 


20 

them  in  this  world ;  in  mingled  songs  of  praise  to 
Him  who  hath  washed  them  from  their  sins  in  his 
own  blood  ;  and  in  exalted  converse  concerning  the 
glorious  scenes  which  the  revolutions  of  eternity  will 
be  continually  unfolding  to  their  delighted  gaze.  In 
such  communion  as  this,  although  of  a  more  humble 
character,  we  would  gladly  participate  with  all  good 
men. 

Tt  would  seem  from  observations  which  are  fre- 
quently made,  that  there  is  no  such  thing  as  Chris- 
tian communion,  except  at  the  table  of  the  Lord. 
This  we  conceive  is  a  great  mistake.  There  is  un- 
doubtedly a  communion  of  saints  in  this  rite ;  but 
this  is  an  incidental  circumstance,  rather  than  the 
special  design  for  which  it  was  instituted.  This  will 
more  fully  appear,  by  considering  attentively  the 
language  of  the  New  Testament  on  this  subject. 
(l  Take,  eat,"  said  Jesus,  "  this  is  my  body  which  is 
given  for  you  :  this  do  in  remembrance  of  me.  After 
the  same  manner  he  took  the  cup,  saying,  This  cup  is 
the  New  Testament  in  my  blood  :  this  do  ye,  as  oft 
as  ye  drink  it,  in  remembrance  of  me.  For  as  often 
as  ye  eat  this  bread,  and  drink  this  cup,  ye  do  show 
the  Loral's  death  until  he  come."  The  Apostle  Paul 
states  most  distinctly  the  particular  object  of  this 
feast,  when  he  says :  "  The  cup  of  blessing  which 
we  bless,  is  it  not  the  communion  of  the  blood  of 
Christ  ?  The  bread  which  we  break,  is  it  not  the 
communion  of  the  body  of  Christ?"*  Here  is  no  in- 
timation, that  our  Lord  appointed  the  supper  as  a 
token  of  the  communion  which  Christians  have  with 

*  1  Corinthians  x.  16. 


21 

each  other.  It  was  evidently  intended  for  other  and 
more  important  purposes.  It  was  to  be  a  perpetual 
memorial  to  his  disciples  of  his  bleeding  and  dying 
love,  conveying  the  assurance,  that  although  absent 
in  person,  yet  he  is  ever  mindful  of  their  interests. 
And  while  it  represents  in  appropriate  and  affecting 
emblems  his  unparalleled  compassion,  it  gives  vigour 
to  their  faith,  animates  their  hope,  and  increases  the 
ardour  of  their  devotion  and  love.  Hence  the  "cup 
of  blessing  which  we  bless,  and  the  bread  which  we 
break,"  are  not  mentioned  as  means  by  which  saints 
are  to  commune  with  one  another,  but  by  which 
they  are  graciously  assisted  to  commune  with  Christ 
in  his  sufferings  and  death. 

It  is  greatly  to  be  lamented,  that  the  controversy 
concerning  the  prerequisite  for  suitably  communi- 
cating at  the  Lord's  table,  has  given  rise  to  incor- 
rect views.  The  attention  of  Christians  has  been 
diverted  from  the  chief  design  of  the  institution,  that 
of  "  discerning  the  Lord's  body,"  and  fixed  almost 
exclusively  upon  it,  as  the  divinely  constituted  medi- 
um for  manifesting  their  fellowship  with  each  other. 
Thus  weakening  its  legitimate  effects  on  the  heart, 
by  considering  that  as  its  leading  object,  which,  at 
most,  is  only  incidental. 

But,  my  friends,  if  we  are  sincerely  desirous  of 
living  in  communion  as  becometh  saints,  there  is  a 
more  excellent  way,  than  even  assembling  together 
at  the  Lord's  supper.  It  is  better  enjoyed,  and 
more  nobly  illustrated  in  kind  Christian  intercourse  ; 
in  abstaining  from  all  unnecessary  causes  of  strife  ; 
in  bearing  with  each  other's  errors  and  imperfec- 


22 

tions;  in  mutual  disclosures  of  our  fears  and  hopes, 
our  joys  and  sorrows;  and  in  affectionately  aiding 
each  other  onward  in  the  path  to  heaven.  Should 
such  be  our  conduct,  then  will  ours  be  the  com- 
munion of  saints,  although  we  may  be  connected 
with  different  sections  of  the  church  universal. 

If  the  remarks  which  have  been  made  in  this  dis- 
course are  just,  we  learn  the  importance  of  constantly 
guarding  against  a  hasty  and  uninformed  judgment 
of  other  denominations.  We  should  never  substitute 
suspicions  for  facts,  nor  ascribe  to  others  sentiments 
which  they  uniformly  and  publicly  disavow.  As  the 
consequences  may  be  more  extensively  injurious,  so 
it  is  far  more  censurable  to  circulate  evil  reports 
against  a  whole  sect,  than  it  is  to  take  up  a  reproach 
against  our  neighbour.  In  the  latter  case  only  one 
may  suffer,  in  the  former  the  religious  character  of 
thousands  is  involved.  Nor  should  it  be  deemed  a 
sufficient  apology,  that  we  thought  we  were  speak- 
ing the  truth.  We  should  be  sure  that  our  repre- 
sentations are  true. 

Let  us,  my  friends,  cultivate  that  "  charity,  which 
thinketh  no  evil ;  which  doth  not  behave  itself  un- 
seemly ;  which  rejoiceth  not  in  iniquity,  but  rejoic- 
eth  in  the  truth."  If  we  should  hear  any  thing  said 
to  the  disadvantage  of  another  denomination,  let  us 
think  it  possible  that  it  may  be  untrue  ;  and  if 
necessary  that  we  should  form  our  opinion,  or  act  in 
relation  to  such  a  statement,  let  us  do  it  understand- 
ing^, impartially,  charitably.  Our  text  furnishes  us 
with  a  laudable  example  of  candour.      The  Jews 


23 

were  strongly  prejudiced  against  Christianity;  but 
when  in  Rome,  Paul  sought  an  interview  with  the 
most  eminent  among  them,  and  they  said,  "  We  de- 
sire to  hear  of  thee  what  thou  thinkest ;  for  as  con- 
cerning this  sect,  we  know  that  every  where  it  is 
spoken  against."  Their  conduct  is  worthy  of  our  im- 
itation. Let  us,  then,  never  attempt  to  promote 
truth  and  piety  by  bitterness  and  wrath  and  evil 
speaking.  Such  a  course  is  directly  adverse  to  the 
benignant  and  peaceful  spirit  of  Christianity.  It 
widens  the  divisions  which  unhappily  exist  among 
good  men  ;  and  what  is  still  worse,  it  confirms  unbe- 
lievers in  their  prejudices  against  the  gospel:  For, 
instead  of  being  compelled  to  exclaim,  "  See  how 
these  Christians  love  one  another!"  they  point  with 
triumph  to  their  dishonourable  quarrels. 

We  also  learn  that  popular  opinion  is  no  test  of 
truth.  The  first  Christians  were  every  where 
spoken  against.  To  the  Jews,  the  cross  of  Christ 
was  a  stumbling-block  ;  and  to  the  Greeks  it  was 
foolishness.  The  doctrines  which  the  Apostles 
preached  were  spoken  of  as  the  babblings  of  ignorant 
men ;  and  their  practices  brought  upon  them  the 
charge  of  an  unnecessary  singularity.  They  were 
esteemed  fools  for  Christ's  sake.  They  were  "buf- 
feted, reviled,  persecuted,  defamed,  and  made  as  the 
filth  of  the  world,  and  the  offscouring  of  all  things." 
But  amid  all  this  clamour,  and  ridicule,  and  opposi- 
tion, they  were  right.  They  had  the  truth  on  their 
side,  and  were  approved  of  God. 

If  you  are  desirous  of  knowing  whether  the  views 
and  practices  which   distinguish  our   denomination 


24 


from  others  are  correct,  neither  ask  the  many  nor 
the  iew,  the  learned  nor  the  ignorant,  the  rich,  nor 
the  poor,  but  search  the  Scriptures.  "  To  the  law 
and  to  the  testimony  ;  if  they  speak  not  according  to 
this  word,  it  is  because  there  is  no  light  in  them." 
We  are  willing,  nay,  we  are  anxious,  that  our  senti- 
ments should  stand  or  fall,  as  a  just  investigation  of 
the  Bible  shall  determine. 

Let  it  be  your  concern,  brethren,  to  show  by  a 
kind  temper,  and  a  godly  conversation,  the  excellence 
of  your  principles.  "  If  ye  be  risen  with  Christ, 
seek  those  things  which  are  above.  Put  off  anger, 
wrath,  malice,  blasphemy,  filthy  communication  out 
of  your  mouth.  Lie  not  one  to  another,  seeing  that 
ye  have  put  off  the  old  man  writh  his  deeds ;  and 
have  put  on  the  new  man,  which  is  renewed  in 
knowledge,  after  the  image  of  Him  that  created 
him."  We  trust  you  will  need  no  "  epistles  of 
commendation,"  to  exalt  you  in  public  estimation. 
Let  your  conduct  so  speak  for  you,  that  you  shall  be 
known  and  read  of  all  men,  as  "the  epistle  of 
Christ,  written  not  with  ink,  but  with  the  Spirit  of 
the  living  God  ;  not  in  tables  of  stone,  but  in  fleshly 
tables  of  the  heart.  Ye  have  received  the  Lord  Je- 
sus Christ,  therefore  walk  ye  in  him.  And  as  you 
have  been  buried  with  him  in  baptism,  show  also 
that  ye  are  risen  with  him  through  the  faith  of  the 
operation  of  God,  who  hath  raised  him  from  the 
dead.  Then,  although  we  may  be  absent  in  the 
flesh,  yet  we  shall  be  with  you  in  spirit,  joying  and 
beholding  your  order,  and  the  steadfastness  of  your 
faith  in  Christ." 


